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LESSON 87 Setting the Wheel of Dhamma in Motion 13 11 2010 FREE ONLINE eNālandā Research and Practice UNIVERSITY-Awakeness Practices As Found in the Pali Suttas-The discourses of Buddha are divided into 84,000, as to separate addresses. The division includes all that was spoken by Buddha.”I received from Buddha,” said Ananda, “82,000 Khandas, and from the priests 2000; these are 84,000 Khandas maintained by me.” They are divided into 275,250, as to the stanzas of the original text, and into 361,550, as to the stanzas of the commentary. All the discourses including both those of Buddha and those of the commentator, are divided into 2,547 banawaras, containing 737,000 stanzas, and 29,368,000 separate letters.-GOOD GOVERNANCE-Interests of cane farmers most important for State Government —Hon’ble Chief Minister ji-FRP announced by Central Government inadequate-Stern action to be taken against sugar mills not starting crushing on fixed time
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LESSON 87 Setting the Wheel of Dhamma in Motion 13 11 2010 FREE ONLINE eNālandā Research and Practice UNIVERSITY

Awakeness Practices As Found in the Pali Suttas

Traditionally the are 84,000 Dharma Doors - 84,000 ways to get Awakeness. Maybe so; certainly the Buddha taught a large number of practices that lead to Awakeness. This web page attempts to catalogue those found in the Pali Suttas (DN, MN, SN, AN, Ud & Sn 1). There are 3 sections:

The discourses of Buddha are divided into 84,000, as to separate addresses. The division includes all that was spoken by Buddha.”I received from Buddha,” said Ananda, “82,000 Khandas, and  from the priests 2000; these are 84,000 Khandas maintained by me.” They are divided into 275,250, as to the stanzas of the original text, and into 361,550, as to the stanzas of the commentary. All the discourses including both those of Buddha and those of the commentator, are divided  into 2,547 banawaras, containing 737,000 stanzas, and 29,368,000 separate letters.

BUDDHA (EDUCATE)!               DHAMMA (MEDITATE)!              SANGHA (ORGANISE)!

WISDOM           IS            POWER

Awakened One Shows the Path to Attain Ultimate Bliss

Using such an instrument

The Free ONLINE e-Nālandā Research and Practice University has been re-organized to function through the following Schools of Learning :

Buddha’s Sangha Practiced His Dhamma Free of cost, hence the Free- e-Nālandā Research and Practice University follows suit

As the Original Nālandā University did not offer any Degree, so also the Free  e-Nālandā Research and Practice University.

The teachings of Buddha are eternal, but even then Buddha did not proclaim them to be infallible. The religion of Buddha has the capacity to change according to times, a quality which no other religion can claim to have…Now what is the basis of Buddhism? If you study carefully, you will see that Buddhism is based on reason. There is an element of flexibility inherent in it, which is not found in any other religion.

§  Bhimrao Ramji Ambedkar , Indian scholar, philosopher and architect of Constitution of India, in his writing and speeches

I.
KAMMA

REBIRTH

AWAKEN-NESS

BUDDHA

THUS COME ONE

DHAMMA

II.
ARHAT

FOUR HOLY TRUTHS

EIGHTFOLD PATH

TWELVEFOLD CONDITIONED ARISING

BODHISATTVA

PARAMITA

SIX PARAMITAS

III.

SIX SPIRITUAL POWERS

SIX PATHS OF REBIRTH

TEN DHARMA REALMS

FIVE SKANDHAS

EIGHTEEN REALMS

FIVE MORAL PRECEPTS

IV.

MEDITATION

MINDFULNESS

FOUR APPLICATIONS OF MINDFULNESS

LOTUS POSTURE

SAMADHI

CHAN SCHOOL

FOUR JHANAS

FOUR FORMLESS REALMS

V.

FIVE TYPES OF BUDDHIST STUDY AND PRACTICE

MAHAYANA AND HINAYANA COMPARED

PURE LAND

BUDDHA RECITATION

EIGHT CONSCIOUSNESSES

ONE HUNDRED DHARMAS

EMPTINESS

VI.

DEMON

LINEAGE

with

Level I: Introduction to Buddhism

Level II: Buddhist Studies

TO ATTAIN

Level III: Stream-Enterer

Level IV: Once - Returner

Level V: Non-Returner
Level VI: Arhat

Jambudvipa, i.e, PraBuddha Bharath scientific thought in

mathematics,

astronomy,

alchemy,

and

anatomy

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and Ecology and Environmental Studies

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Dhammacakkappavattana Sutta:Setting the Wheel of Dhamma in Motion

translated from the Pali by

Thanissaro Bhikkhu

© 1993–2010

Alternate translations: Ñanamoli | Harvey | Piyadassi

I have heard that on one occasion the Blessed One was staying at Varanasi in the Game Refuge at Isipatana. There he addressed the group of five monks:

There are these two extremes that are not to be indulged in by one who has gone forth. Which two? That which is devoted to sensual pleasure with reference to sensual objects: base, vulgar, common, ignoble, unprofitable; and that which is devoted to self-affliction: painful, ignoble, unprofitable. Avoiding both of these extremes, the middle way realized by the Tathagata — producing vision, producing knowledge — leads to calm, to direct knowledge, to self-awakening, to Unbinding.

And what is the middle way realized by the Tathagata that — producing vision, producing knowledge — leads to calm, to direct knowledge, to self-awakening, to Unbinding? Precisely this Noble Eightfold Path: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. This is the middle way realized by the Tathagata that — producing vision, producing knowledge — leads to calm, to direct knowledge, to self-awakening, to Unbinding.

Now this, monks, is the noble truth of stress:[1] Birth is stressful, aging is stressful, death is stressful; sorrow, lamentation, pain, distress, & despair are stressful; association with the unbeloved is stressful, separation from the loved is stressful, not getting what is wanted is stressful. In short, the five clinging-aggregates are stressful.

“And this, monks, is the noble truth of the origination of stress: the craving that makes for further becoming — accompanied by passion & delight, relishing now here & now there — i.e., craving for sensual pleasure, craving for becoming, craving for non-becoming.

“And this, monks, is the noble truth of the cessation of stress: the remainderless fading & cessation, renunciation, relinquishment, release, & letting go of that very craving.

“And this, monks, is the noble truth of the way of practice leading to the cessation of stress: precisely this Noble Eightfold Path — right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

“Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: ‘This is the noble truth of stress.’ Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: ‘This noble truth of stress is to be comprehended.’ Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before:’ This noble truth of stress has been comprehended.’

“Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: ‘This is the noble truth of the origination of stress’… ‘This noble truth of the origination of stress is to be abandoned’ [2] … ‘This noble truth of the origination of stress has been abandoned.’

“Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: ‘This is the noble truth of the cessation of stress’… ‘This noble truth of the cessation of stress is to be directly experienced’… ‘This noble truth of the cessation of stress has been directly experienced.’

“Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: ‘This is the noble truth of the way of practice leading to the cessation of stress’… ‘This noble truth of the way of practice leading to the cessation of stress is to be developed’… ‘This noble truth of the way of practice leading to the cessation of stress has been developed.’ [3]

“And, monks, as long as this — my three-round, twelve-permutation knowledge & vision concerning these four noble truths as they have come to be — was not pure, I did not claim to have directly awakened to the right self-awakening unexcelled in the cosmos with its deities, Maras, & Brahmas, with its contemplatives & priests, its royalty & commonfolk. But as soon as this — my three-round, twelve-permutation knowledge & vision concerning these four noble truths as they have come to be — was truly pure, then I did claim to have directly awakened to the right self-awakening unexcelled in the cosmos with its deities, Maras & Brahmas, with its contemplatives & priests, its royalty & commonfolk. Knowledge & vision arose in me: ‘Unprovoked is my release. This is the last birth. There is now no further becoming.’”

That is what the Blessed One said. Gratified, the group of five monks delighted at his words. And while this explanation was being given, there arose to Ven. Kondañña the dustless, stainless Dhamma eye: Whatever is subject to origination is all subject to cessation.

And when the Blessed One had set the Wheel of Dhamma in motion, the earth devas cried out: “At Varanasi, in the Game Refuge at Isipatana, the Blessed One has set in motion the unexcelled Wheel of Dhamma that cannot be stopped by priest or contemplative, deva, Maraor God or anyone in the cosmos.” On hearing the earth devas’ cry, the devas of the Four Kings’ Heaven took up the cry… the devas of the Thirty-three… the Yama devas… theTusita devas… the Nimmanarati devas… the Paranimmita-vasavatti devas… the devas ofBrahma’s retinue took up the cry: “At Varanasi, in the Game Refuge at Isipatana, the Blessed One has set in motion the unexcelled Wheel of Dhamma that cannot be stopped by priest or contemplative, deva, Mara, or God or anyone at all in the cosmos.”

So in that moment, that instant, the cry shot right up to the Brahma worlds. And this ten-thousand fold cosmos shivered & quivered & quaked, while a great, measureless radiance appeared in the cosmos, surpassing the effulgence of the devas.

Then the Blessed One exclaimed: “So you really know, Kondañña? So you really know?” And that is how Ven. Kondañña acquired the name Añña-Kondañña — Kondañña who knows.

Notes

1.

The Pali phrases for the four noble truths are grammatical anomalies. From these anomalies, some scholars have argued that the expression “noble truth” is a later addition to the texts. Others have argued even further that the content of the four truths is also a later addition. Both of these arguments are based on the unproven assumption that the language the Buddha spoke was grammatically regular, and that any irregularities were later corruptions of the language. This assumption forgets that the languages of the Buddha’s time were oral dialects, and that the nature of such dialects is to contain many grammatical irregularities. Languages tend to become regular only when being used to govern a large nation state or to produce a large body of literature: events that happened in India only after the Buddha’s time. (A European example: Italian was a group of irregular oral dialects until Dante fashioned it into a regular language for the sake of his poetry.) Thus the irregularity of the Pali here is no proof either for the earliness or lateness of this particular teaching.

2.

Another argument for the lateness of the expression “noble truth” is that a truth — meaning an accurate statement about a body of facts — is not something that should be abandoned. In this case, only the craving is to be abandoned, not the truth about craving. However, in Vedic Sanskrit — as in modern English — a “truth” can mean both a fact and an accurate statement about a fact. Thus in this case, the “truth” is the fact, not the statement about the fact, and the argument for the lateness of the expression does not hold.

3.

The discussion in the four paragraphs beginning with the phrase, “Vision arose…,” takes two sets of variables — the four noble truths and the three levels of knowledge appropriate to each — and lists their twelve permutations. In ancient Indian philosophical and legal traditions, this sort of discussion is called a wheel. Thus, this passage is the Wheel of Dhamma from which the discourse takes its name.

http://www.huffingtonpost.com/2010/11/06/michelle-obama-india_n_779883.html#s176521

GOOD GOVERNANCE

Press Information Bureau

(C.M. Information Campus)

Information & Public Relations Department, U.P.

Interests of cane farmers most important for State Government

—Hon’ble Chief Minister ji

FRP announced by Central Government inadequate

Stern action to be taken against sugar mills not starting crushing on fixed time

Lucknow: 12 November 2010

The Hon’ble Chief Minister of Uttar Pradesh Ms. Mayawati ji has

said that the interests of cane farmers were most important for her

government. She said that her government was of the opinion that the

matters related with the farmers should be decided with their consent

so that there was no dissatisfaction among them and their financial

interests were not affected adversely. She said that her government

was sensitive towards the interests of 40 lakh cane growers of the

State and it was committed to safeguard their interests at all costs.

Hon’ble Chief Minister ji said that keeping the increasing input

costs of sugar cane in mind and also the interests of cane growers, the

cane prices had been revised upwards by Rs. 40 per quintal this year

which was an unprecedented hike. She said that the State Government

had fixed Rs. 210 per quintal price for early variety of sugar cane, Rs.

205 per quintal for general variety and for delayed variety Rs. 200 per

quintal price had been fixed. She said that such a hike for a single

crushing season had never been done either by any other State

Government or by any previous State Government.

Hon’ble Chief Minister ji said that her government was of the

opinion that any dispute involving the sugar cane farmers should be

settled with their consent. She said that the DMs of the cane growing

districts had been directed that they should interact with the Cane

Development Societies of their respective districts and also with the

representatives of the Sugar Mills to ensure that the farmers got some

more encouragement and facilities in addition to the State advisory

price with the consent of societies and mills.

Hon’ble Chief Minister ji said that the State Government, after

announcing the cane prices, had directed all the sugar mills to begin

cane crushing immediately. She said that several sugar mills had

started crushing. She said that the Divisional Commissioners and DMs

had been directed to ensure that crushing work started at the mills

which had not begun the same so far. Owing to this effort, most sugar

mills of western U.P. had issued indent of cane purchase and they

would begin crushing in next 2-3 days. She said that the officers had

been strictly directed to take stringent action against the erring sugar

mills if they do not begin crushing in time. She said that if the sugar

mills begin cane crushing in a timely manner then the farmers would

be able to go for Rabi sowing immediately and their income would

increase.

The Hon’ble Chief Minister ji said that a high level committee had

been set up before deciding the SAP of sugar cane. The committee,

headed by the State Chief Secretary, held discussions with the

representatives of the cane farmers and representatives of the sugar

industry, agriculture economists and various State and Central

institutions related with sugar cane and sugar, to fix the SAP for sugar

cane. She said that the State Government, keeping in mind the

recommendations of the committee for remunerative prices for various

varieties of sugar cane, decided in the favour of cane farmers. She

said that the FRP announced by the Central Government was

inadequate. She said that the Central Government had been requested

time and again that the State Government should also be consulted

while fixing the cane prices. She said that owing to the negative

approach adopted by the Centre, her government decided to fix

adequate SAP in favour of cane growers of the State.

The Hon’ble Chief Minister ji said that considering the availability

of limited resources at its end, her government had made

extraordinary increase of Rs. 25 per quintal in the prices of sugar cane

during the last crushing season. Besides, she said that the

transportation of imported sugar through railway racks all over the

State had been banned. Besides, its processing had also been banned.

The Hon’ble Chief Minister ji said that the cane crop played a

significant role in the prosperity and development of the cane growers.

The sugar industry affected the lives of the people of the State from

various angles. She said that her government would not allow the

sugar mills to play with the interests of the cane farmers and if

anybody showed indifference, then strict action would be initiated

against them.

********

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